Volume 7, Issue 8, August – 2022
ISSN No:-2456-2165
Digital Evangelism: The Place of Religion in the
Emerging Social Order in Nigeria
Abubakar Mamman-Muhammad
Baze University, Abuja
Abstract:- The relationship that exists between
technology and religion has become a phenomenon that is
culturally interactive, however, the degree and scope of
synergy are often complex and progressive in a globalized
society where technology has evolved into a sophisticated
institution that is sustained or locked in a grid of digital
infrastructure negotiating both time and space. On the
other hand, the popular Marxist perception that termed
religion as “the opium of the people” has gradually
metamorphosed into a multi-faceted institution, wherein
it seeks to address not only man’s spiritual but also man’s
extensive communal, partisan, cultural, economic, and
other needs. We have also seen the proliferation of
religious movements that have grown out of these societal
needs who advocate for a new social order through
administrative transparency, accountability in service,
religious and cultural harmony in our societies. The
interests of these movements though conflicting
sometimes manage to address our common and practical
societal needs always. This suggests that religion in
continuum of its social responsibilities has taken a dive
into new territories by adopting and deploying new
technologies, it has negotiated for a space in the mediation
of Nigeria’s emerging social order. Apparently, this study
examines the two leading religions in Nigeria,
Christianity, and Islam and how these religions are using
technology to reach its expanding audiences. This paper
suggests that religion is only able to perform its task
effectively today by depending among other things upon
the mastery of practical components of technology as
evangelical tools in mediating the new social order
(administrative transparency, accountability in service,
religious and cultural harmony in our societies).
Keywords:- Cultural harmony; Digital evangelism; Moral
realism; Religiosity; Social order; Transparency
I. INTRODUCTION-
The paradigm of communication beckoned at the
invention and propagation of the computer. The paradigm
becomes more glaring as technology moved into the era of
personal computing. To put this assumption in perspective
this paper noted the development of audio-visual, like the
broadcast televisions on one hand the proliferation of
personal computing technologies such as the smart phone on
the other hand. In addition, the digital space characterized by
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International Journal of Innovative Science and Research Technology
the new media is expanding at a quick speed (Silverblatt,
2004).
Enveloped by the new phenomena the initial response
by religious institutions was apparent in the newly adopted
methods of evangelizing activities. Today, religious
officialdoms now utilize the global new media in their
evangelism.
The globalized society is chockfull in this age of
information, nested in a social extent of information
malleability and geography. It demonstrated that the preserve
of early intellectuals rooted in closed societies, social strata
peculiarity, memberships of premier and elitist organizations
has been eroded by the instantaneity of information. This
global phenomenon has rubbished geographical and social
boundaries in numerous ways and places. ‘Outsiders’ now
increasingly obtain information previously classified as
exclusive preserve of a privileged few through a variety of
means. These developments implicate factors that submit
stout variations in earlier concepts of our definition of what
makes a group and organization, with religious groups now
required to adjust (Anderson, Bell, & Shirkey, 2014).
With the growth of new means of communication
exchange, religion has refused to take a back seat as it joins
the train notably as a major driver, which is seen from the
contents of its communication. This trend differs from the
traditional social networks, where the nature of information
exchanged lean towards a more diverse nature, laden with the
potential for behavioural change with respect to the objects of
knowledge. When religion is put in context, it becomes
evident that the chances of non-religious professionals to
have access to too much information is just plausible.
With a qualitative variation in evidence, the control of
information suits a concern that is increasingly becoming
heavy in carrying out our daily undertakings, whether such
activities are political, economic, or cultural in nature. The
way and manner we collect and use relevant information,
becomes more important than how we meet more people, it is
in this light that this paper seeks an understanding, designed
to deepen our communication processes and efficacy, by
developing a mutual confidence in new media; this search is
true even for the revered realms of religion. Thus, we are
obligated to concede to the open fact, that the digital age is
leading the way to a gigantic change in human culture.
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II. THEORETICAL FRAMEWORK
It is easy to evoke theoretical discussions of new media
effect against Mashall McLuhan using his ‘medium is the
message’ dictum. This aphorism can be used as a lens in
dissecting the relationship of media, religion, and society.
However, this paper believes despite its aptness, that it
is limited in scope if the debate is taken beyond its periphery.
It is in that regard, that this paper suggests a scrutiny of ethical
and structural standards in how technology is adopted. This
paper finds the theoretical framework useful at different
stages, which closely examine our varied processes,
technological annexation, and value judgments that remain
fundamental to our choices and strategies. Therefore, this
paper offers an alternative viewpoints and frameworks that
reflects how people see, react, and echo the affordances of
digital media among faith-based communities; thus, the
following theories-
 The uses and gratification theory (UGT)
Between 1973 and 1974 the trio of Dennis McQuail Jay
Blumler and Joseph Brown were joined by Elihu Katz,
Michael Gurevitch and Hadassah Haas, to critically assess the
media. This collaborative research directed scholars to look
deeply on how people saw the media and especially the
mediums of mass communication. While earlier messages
focused on the media content, UGT was more concerned
about media audience seeing the audience as inertly
unprotected to strong media messages. The theory further
presumed that an active audience that wilfully select and use
media content to satisfy various needs is possible and its
simply ‘out there’. The theory did not see media contents as
products of culture by assuming that media contents are
imbued with a potential practical value.
The theory of uses and gratifications marked a research
paradigm in mass communication, by focusing on the effect
of the mass media on its audience people. In this scenario
therefore, this paper will question how people are using the
media in its religious evangelism. Although recent research
proved that the use of UGT does not always suggest that the
theory is always active but serves as a variable often used for
qualitative research.
If we consider audience activity as a variable in
qualitative research, it is adequate if we put it into the
following- that UGT is more of a point of view than a theory
as such, it considers mass communication process from the
viewpoint of the audience. Many scholars see UGT in either
a functional or a psychological perspective (Campbell, 2013).
The functionalist sees UGT in the perspective of how people
see and use media content.
On the other hand, the psychological approach is more
concerned with inquiries as to what motivates the audience
and the effects of using the media. It is therefore not far to see
if digital evangelism is a tool used by religion to negotiate an
emerging social order. It will be interesting to note what type
of content does it produce, but most importantly it will be
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International Journal of Innovative Science and Research Technology
ISSN No:-2456-2165
asking pertinent questions like ‘how is the message
structured’ and ‘how does these messages motivates it
audience.’
The attempt is to integrate other theoretical approaches
that will help to augment gaps in the final assumption. Thus,
using UGT as a framework; this paper employed the dynamic
approach, which revised and extended its scope by not only
looking at religion but looking at religion through the lens of
‘digital evangelism’.
 The Domestication of media theory-
This is a rather interesting theory as it focuses on the
way and manner technology and in extension the new media
is tamed and deployed for specific purposes. The duo of
Roger Silverstone and Eric Hirsch first propounded the
domestication of media theory in 1992, it inquires on how
technology especially the new media influence our choice of
information and how it has constrained our choices in the
‘moral economy’ or rather how it has developed into a
framework of values that regulates the family and even the
community itself.
Interestingly the theory is set to extricate decision
making, which may occur at different levels including
decisions of annexation, objectification, absorption, and
transfiguration of any technology (media) as a domesticated
tool in the family or community life. The theory suggests how
we consider values and beliefs, and how informed or
constrained the adoption of such technology will mean
(Silverstone & Hirsch, 1992). For this paper it will be used to
identify what is the key motivation to adopt digital
evangelism, given that religion also has other priorities.
 Network analysis-
This paper is certain, that additional theories will further
enrich its position thus the addition of ‘Network Analysis’ or
sometimes referred to as the social network theory. The
theory examines the social constructions and connexions
around a person, group, or organization and how these
connexions affect the individual beliefs and behaviours. The
theory, which is based on a network system, identifies the
shift in society. A shift from the boundaries of family,
institution and religion to some slackly restricted relations
based on supple and self-motivated social networks (Rogers
& Kincaid, 1981).
Rogers and Kincaid propounded the theory in 1981,
they stressed that the communication network consist of
‘interconnected individuals who are linked by patterned
communication flows.’ This theory is relevant today as it was
in 1981, because it seeks to understand how people can first
connect, interpret and understand each other, they argued that
this cycle creates a personal, interactive communication
structure and that is what digital media has succeeded in
doing today. Therefore, the network analysis may just offer
the creative potentials of digital evangelism. The theory will
also help in remapping Nigeria’s emerging social order within
religious communities.
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 Religion- from “Opium of the People” to a multi-faceted
institution
‘Religion is the opium of the people’ (‘Die Religion ...
ist das Opium des Volkes’) remains one of the most frequently
paraphrased statements of the German philosopher Karl
Marx.
There are empirical proofs that demonstrated the
benefits of religious practice within society. While religion
has proven to promote the well-being of individuals, families,
and the community, studies have also proven its benefits to
the poor. There are new insights that suggests regular
appearance at religious services is linked to healthy lifestyle,
established family life, durable marriages, and well-mannered
children (Skuetze, 2010). A further prove also shows that
religion also leads to a fall in the frequency of home abuse,
delinquency, substance abuse, and bad habit (Fagan, 2006).
Perhaps, our religiosity has helped us to increase our physical
and mental balance, not to forget the promise for longevity
and elevation. These are all possible when the effects are
intergenerational, where values are passed on to the next
generation. It is true that some pockets of studies show the
occasional negative outcomes of religion, majority of similar
studies also demonstrate religious positivity, ordinarily,
conclusions of negative effects are usually linked to specific
circumstances related to certain forms of religious practice,
most of which could be described as a deliberate adulteration
of religion.
Resilient and recurring evidence shows that the regular
practice of religion has positive effects in nearly every aspect
of our social concern. This indicates that religious practice
shelters against social malady and dysfunction (Fagan, 2006).
Explicitly, obtainable data evidently indicates religious
belief and practice to be associated with the following-
 Advanced marital contentment and solidity-
In marital contentment, religiosity is expressed through
different levels of religious participation. The focus here is a
comparison between marriage and religiosity, keeping in
mind that couples especially women now have access to
religious content directly on their smart phones. The
argument is that marriage and a family’s religiosity largely
have sweeping and positive effects; that they sway parallel
spheres of life (Waite & Lehrer, 2003). In this regard, marital
contentment can be advanced when technology is deployed
to meet its objectives.
 Durable parent-child relationships-
Times are changing and the offer of technology is
limitless, new media is a banquet of options and children
today are having a field day. To the child it is a guarantee of
independence and a coveted network that reduces the
involvement of parents in their social lives. However, parents
see this this as loss of control or mildly put- loss of connection
with the children where they are apparently expected to keep
sensible control, for the sake of care and general health, of
their children (Taylor, 2013). The consequence for this
attitude in the emerging social order is best imagined.
Relationships are constantly redefined, cultural norms and
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International Journal of Innovative Science and Research Technology
ISSN No:-2456-2165
values reach the child even before the parent reconciles his
mind with the issue.
 Superior educational goals and fulfilment (chiefly among
the poor)-
By absolutely improving the quality of teaching and
learning, parents are hopeful that superior education can bring
about a significant change for a child’s future. The poor who
rely only on superior education to be able to bring about a
socio-economic change mostly hold this belief (Mcleese,
2013). To this paper, looking at the Nigerian example we see
knowledge institutions competing to carter for the needs of
the populace. Despite glaring differences, these institutions
continue to share crucial tasks and responsibilities (to provide
superior education).
If we measure this against the backdrop of the central
thesis of this paper, we will be looking at the proliferation of
media campaigns by knowledge institutions, where
educational fulfilment is promoted alongside the religiosity
of its people. In Nigeria, superior education has always been
the domain of private institutions and statics have clearly
shown these private institutions are mostly faith based
(Fapohunda, 2015). This addresses the connection that
educational goals and fulfilment cannot be disconnected from
religion especially in a digitized society like now.
 Advanced levels of positive workplace behaviours:
It is astounding how digital evangelism has advanced
positive workplace behaviours. Without a question, Nigeria's
new social structure has rooted itself, particularly in social
media. Citizens need a work environment that fosters
principled practice and is unwavering to principles and good
behaviour to practice successfully and ethically. (Green,
2012). A progressive working atmosphere is fashioned where
advanced levels of good work behaviours and the mien of
citizens are dependable with each other and equally
reinforcing. There is substantial evidence that religion
(especially on social media) is providing the needed religious
framework where employers understand the work task,
respect their employees, and are dedicated to executing expert
standards (DESA, 2009).
 Advanced levels of well-being and happiness-
In this paper, we also examined that the media could
similarly mediate the rapport between religion and wellbeing.
The media today is at the forefront of promoting individual
religiosity, and this could range from a fundamental
individual resolve to a person’s social preference, to the role
of the media as an insurance mechanism to people who are
lonely and lack agency (Graham & Crown, 2014).
 Advanced levels of self-control, self-esteem, and coping
skills-
There is a big incentive to preserve and enrich a positive
idea of oneself as a key dynamic of many present-day self-
theories (Gecas, 1991). These theories posit self- formations
as valued and protected formations, and the media especially
the new media has found it a rather fertile ground for habit
cultivation. It is in this light that digital evangelism has found
its niche in that ‘personal space,’ thus, they provide to the
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individual a self-evaluation on standards that matter, where
uncomfortable conditions can be avoided. This can occur
through increased efforts at self-improvement or, more
typically, through such self-serving activities such as the
social media, and this has keyed in adequately in the
individuals’ positive perception of the emerging social order
especially in Nigeria.
 The New Social Order-
Defined as the way a society is organized, and the rules
and standards required to maintain that organization.
 Transparency and Accountability-
Since the return of democracy in 1999, Nigeria has
witnessed series of convulsive delusions that has become
disturbing towards its development. With the emergence of a
new social order where values such as integrity, transparency
and accountability become pronounced every day, the
dimensions of this order signal a departure in Nigeria’s
development. The incessant turmoil in both states and
national assemblies is an expressive testament to the points in
question. The seeming absence of these values exposes
Nigeria’s to a kleptocratic circle that has become a deep-
rooted culture of governance, this attitude is not just a
national infestation, but an art perfected by the people
involved (kleptocratic art). Thus, Nigeria has lost its image as
a democratic nation in global politics as attributes of
democracy (social order) are incomplete without
transparency and accountability (Ukaogo, 2000).
Transparency and accountability have been shrouded by
local or national politics, a signifier of openness as its
principal trepidations in a young democratic culture. This
means that transparency and accountability play a very
important role largely to either the advancement or
retrogression of any society and Nigeria is not an exception.
To understand the contentions and harmonies of transparency
and accountability in Nigeria is by simply x-raying its
budgetary process, the final picture is a rather gloomy one
when we put it against the struggles of the ordinary Nigerian.
Here we see a process that is infested by kleptocrats, a conduit
of underdevelopment where huge sums of money simply
vanish and find nests in the bank accounts of kleptocrats. It is
also interesting to note that this group of people have
constituted themselves into a kleptocratic dynasty where the
battered process that is feeding them is inherited in a process
of ‘dynastic transference’ (Ogbeidi, 2012). It is in this light
that the emerging social order in Nigeria with the age of new
media and digital evangelism is trying to reconnect man and
God as a viable linkage (transparency and accountability) for
national development.
 Religious and cultural harmony-
Concerned that serious occurrences of bigotry and
discrimination based on religion or belief, including acts of
violence, coercion, and oppression motivated by religious
intolerance, are on the rise in many parts of the world and that
Nigeria is not immune poses a threat to the realization of
fundamental human rights and fundamental freedoms (UN,
2005).
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For there to be peace, understanding, and friendship
amongst people of different cultures and nations of the world,
it is crucial that there be diversity in cultural, ethnic, religious,
and etymological aspects of life. (Chodron, 2010). Indicators
of cultural bias, bigotry, and chauvinism toward various
cultures and religions, with recent events in Nigeria serving
as good instances, cause animosity and violence among
people and nations all over the world.
In Nigeria, the two major religions have not used the
new media to its full potential to mediate thorny differences
in the polity; indeed, the new media has promoted individual
inclusion in governance it has also pronounced insignificant
differences that is widening its cultural divide. The new
media has been often deployed to malign, coerce, and shame
opponents thus initiating avoidable conflicts. This paper
concludes that although constructive, glitches still occur in
the application of the new media for religious and cultural
harmony in Nigeria. It is in this light that digital evangelism
is pioneering an aggressive education of the public on the
need to cultivate requisite aptitude for message inquiry
(Olabamiji, 2014).
 Moral realism and the instantaneity of information-
Moral realism, also known as ethical realism or moral
Platonism, is the area where ethical judgments lead to intents
that refer to objective (i.e., independent of subjective opinion)
elements of the world, some of which may be true to the
extent that they accurately report those features. However,
trust is and must be the cornerstone of any successful data
collecting from people. Its conclusions are convincing,
especially when we are looking at how people share
information with one another.
With nearly magical possibilities in technologies that
promise anytime, anywhere access to information,
technology-aided ubiquity and instantaneity have arisen as
significant aims of most information technology providers
(Dholakia, 2001). Industry executives and researchers pay
close attention to the complex physics, structures, and
economics of such technologies, but often give little emphasis
to the social and cultural aspects of these technologies.
The development of mobile connectivity is a powerful
force in technology. It will eventually converge into
significant adjustments to how people live and work. These
new technologies are drenched in a sea of instantaneity and
ubiquity promises, which in turn promise a world of
unimaginable personal freedom and social connections.
 Evangelism and the new techno-culture-
According to Kate Shellnut (2009) religion has been greatly
influenced by technology in the following ways-
 Religion is now more widely available and can now be
found everywhere. By downloading prayer schedules to
their mobile devices, which are then automatically
modified for location and season, Muslims can now hear
the digital call to prayer. Thanks to searchable online
Bibles like BibleGateway, biblical sections are being
created and distributed utilizing artificial intelligence to
directly address the moral requirements of the public. In
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Nigeria, digital media is now deployed as a powerful tool
to restore and reconstruct a country’s national value
system by engaging in digital evangelism. In Nigeria, the
new media is now used to communicate religious
messages capable of making its citizens achieve lofty
ambitions and greatness, by promoting hard work,
religiousness, and public values (Ogwo, Asemah, &
Obidike, 2013).
 Distance has been eliminated, as religious leaders are able
to reach a community of people who may be incapacitated
by distance to meet with clergies’ face to face. It has also
promoted freedom of religions as non-believers of a given
faith may find solidarity on blogs and message boards.
 Reputations are shifting- Megachurches and large non-
denominational religious organisations are adopting non-
traditional worship styles and spaces with rhythmic set
designs, big screens of song lyrics and no notices.
Technology has granted parishioners the ability to text in
questions or responses to a clergy’s message and vice-
versa.
 Statistics become imperative- Online metrics, like page
views, Twitter followers and Facebook friends have
begun to influence religious groups. These numbers,
however, might not accurately reflect a religious
organization's mission to build up societies or convert
people to their beliefs. The religious organization can
monitor things like likes, page views, and comments
thanks to it.
 Lay people get involved- social media and the Internet are
intrinsically participatory media, allowing individuals
outside of religious organisations to contribute to and
shape the public–for good or bad. Social media inspires
ordinary people to offer criticism and share their opinions,
writing on a religious organization’s Facebook wall or
sending a Twitter message connotes participation with
major reforms originating from simple and harmless
comments.
 Organizations now focus more on strategy- religious non-
profits organizations are hiring tech experts, digital
marketers, and online researchers to offer direction. To
improve online presence many religious bodies are
maintaining blogs, Facebook and twitter accounts. The
use of technology is centred contextually and that the
religious organizations that do it consider their actual
context and addressees first instead of copying others.
III. CONCLUSIONS
In conclusion, this paper meandered around a seemingly
simple question ‘what is digital evangelism?’ for some time
now, Nigerians have seen significant shifts in the way,
manner information is communicated, and how technology
especially new technology is changing people’s religiosity.
We have seen the proliferation of megachurches; however,
we have not also taken cognizance of cyber churches that
have literally evaded the digital landscape.
Albeit early churches despite their huge size are
confined to a single web page where the activities of the
church are broadcasted. But it isn’t the same anymore these
simple websites have metamorphosed into interactive
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ISSN No:-2456-2165
religious environments where communion has become a
personal engagement that fervently seeks to mediate the lives
of its worshippers and the emerging social order in Nigeria,
even if we turn a blind eye to the proliferation of self-styled
evangelist who are not connected to the church. Although it
is not a Christian peculiarity, with Islam very much culpable,
the scenario is not encouraging with the proliferation of alien
doctrines that have found their way into the fabrics of
Nigeria’s peace and tranquillity.
In this regard therefore, we posit that digital evangelism
is an offshoot of the megachurch, which has simply adopted
new technology to further its course. What digital evangelism
does is to copy some aspects of the offline church services by
transferring it online using new media technology, which are
largely ‘digital’ usually characterized by its ability to be
manipulated, networkable, density, compressibility, and
interactivity. Although scholars in communication have
condemned this rigid classification, new media will not
include analog television programs or print unless they have
technologies that supports digital interactivity.
Globalisation is taken over everything, but globalisation
in a digital world is literally narrowing its scope to the frames
of any digital device. Nigerians are today embracing the new
technology in droves (Ihejirika, 2012), where online worship
experiences are offered in countless choices. It is worthy of
note that in our earlier analysis of the social network theory
this paper pointed out how the theory examines the social
constructions and connexions around a person, group, or
organization and how these connexions affect the individual
beliefs and behaviours. Interestingly, the theory suggested
that on a network system this new technologies bring about a
shift in society as we see in our analysis of the megachurch
and the cyber church. This is religious shift to some slackly
restricted relations based on supple and self-motivated social
networks. For example, many multisite churches, and
webcasting of religious services via WhatsApp, iPhone,
Blackberry messenger and Facebook among others (for
example Emmanuel TV live) is common.
This paper noted therefore, the new media as a social
space is not for a selected few, it has simply adopted new
technology (digitization) as the needed pedestal to extend and
alter religious practice and Nigeria is therefore not an
exception. Although, there are radical changes in
communication technologies, it has failed to review the
standards and the context in which we conceive religion. The
term ‘digital evangelism’ is deployed in this paper to fill this
void, by echoing this new voice for enunciating the
advancement of religious practice online.
Finally, ‘digital evangelism’ does not only refer to the
articulation and practice of religion online, but it also suggests
how digital media is shaping our religiosity. Thus, this paper
draws the connection with domestication of media theory, by
considering technology especially the new media and its
influence on our choice of information and how it has
constrained our choices in the ‘moral economy’ or rather how
it has developed into a framework of values that regulates the
family and even the community itself. In this analysis, the
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theory is set to extricate decision making, which may occur at
different levels including decisions of annexation,
objectification, absorption, and transfiguration of any
technology (media) as a domesticated tool in the family or
community life with the power to mediate our perception and
adoption of Nigeria’s emerging social order. Digital
Evangelism as a concept has permitted us to discuss the
present state of religion relative to digital artefacts and the
culture (Nigeria’s emerging social order) in which it is
positioned.
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